Epistemology Of Aquinas

            When reading the epistemology of Aquinas, one will eventually be presented with the problem of whether or not the human soul in the present state of life can understand immaterial substances in themselves. This is an important concept in Aquinas" epistemology because if the human soul in its present state on earth can know the immaterial, then there are important consequences to this conclusion that contradict much of what Aquinas has previously stated. Consideration will be given to the roles of the active and passive intellects and if and how angels are to be known by the intellect as they are in themselves. First, it is necessary to define some important terms Aquinas uses that will be of particular concern in this analysis.
             It is first essential to clarify some key terms used by Aquinas in his explanation. To begin with, the term soul is defined as the first intrinsic principle of life in a living body. The human soul specifically is the first principle of all human, rational life. Next, the term matter is defined as the principle in a thing's being by which it can be determined by form. In Thomistic and Aristotelian philosophy matter is specified as not having the ability to be observed or be even of itself actual. It is a metaphysical principle or aspect rather than an actual thing. Lastly, substance is identified as a being that exists actually in itself rather than in another. Therefore, an immaterial substance is a being existing actually in itself while being completely devoid of matter.
             Aquinas begins his argument by presenting five objections to his eventual claim on the problem at hand. In the first objection it seems as though the human soul in the present state of life can understand immaterial substances in themselves by Augustine's assertion that as the mind itself acquires the knowledge of corporeal things, that is those things pertaining to the body as distinct from the soul, by means of the corporeal senses, so it gains from itself the knowledge of incorporeal things, or those things immaterial, or without body.